Hasidut untuk Keluaran 31:13

Leviticus 25,2. “the land shall rest, a ‘Sabbath’ for the ‎Lord.” In order to understand the meaning of the line “the ‎land will rest for G’d,” we must refer to Exodus 31,13 ‎ואתה דבר אל ‏בני ישראל ....את שבתותי תשמורו‎ “as for you, tell the Children of ‎Israel to observe My Sabbath days, etc.‎‏"‏‎
According to the ‎writings of the Ari z’al, in the Tur, 242 on hilchot ‎Shabbat we find the following: [not in my edition, ‎Ed.] “while in Egypt, Moses argued with Pharaoh, ‎suggesting that if he wanted to increase the productivity of the ‎Jewish slaves he should allow them one day of rest each week, this ‎day to be the Sabbath.” [It is not clear if Pharaoh accepted ‎the suggestion. Ed.]‎
When the Torah commanded the Jewish people to rest on the ‎Sabbath, Moses felt happy for having been the one who had ‎already suggested this while he was in Egypt. He considered ‎himself as having had a share in this legislation. [Probably ‎this is meant when we say in our Sabbath prayers in the morning ‎ישמח משה במתנת חלקו‎, “Moses may rejoice having received his ‎share (of the Sabbath).”Ed.]‎
This is the reason why the Torah writes: ‎אתה דבר...את שבתתתי ‏תשמרו‎, “you tell the Children of Israel you are to observe My ‎Sabbath days.” The Jewish people were to appreciate that the ‎Sabbath rest, even though they may have enjoyed it in Egypt, ‎was not to be a physical rest from the labours of the week, but ‎was something decreed by G’d, to bring them closer to Him. ‎Seeing that it had been Moses who was responsible for their relief ‎on that day in Egypt, it had to be he who told them that the ‎Sabbath now assumed an entirely different dimension.‎
A similar, non-terrestrial dimension also underlies the ‎legislation of the sh’mittah year introduced in our chapter. ‎The land does not have to rest for reasons of being “tired.” The ‎land which had served man during the preceding six years, having ‎been at man’s disposal, will take out a year and revert to being at ‎G’d’s disposal, so to speak.‎

(2) Ach. (Gen. 31:12) "Nevertheless [Ach], you must keep [tishmoru] My sabbaths," and (v.16) "The Israelite people shall keep [v'shamru] the sabbath." What is this "protection" [reading "sh'm'r" as "protect" rather than as "keep"] that a person must protect Shabbat? Isn't it rather that the person is protected by Shabbat? "Nevertheless" it is written "et hashabbat" -- he is subsidiary to Shabbat. [Reading "et" as "with" (and possibly "tishmoru" written defectively as if "tishameiru"). Thus, "the Israelites shall be protected along with Shabbat"; Shabbat is primary, and we are secondary.] The idea here is to extend the sanctity of Shabbat into all things. And in every thing, there is an aspect of Shabbat even on weekdays, but that aspect is conceal ed and hidden on the six days of Creation, and on Shabbat, it is revealed. And in the time when it is hidden, it needs protection [sh'mirah]. And this is the desire and the longing on the weekdays, that all deeds must be for purposes of Shabbat, to be pleasing [nahat ruah] to HaShem, may He be blessed. As it says in the literature, that for every action, small or great, there is an elevation on Shabbat if it is done properly. And all actions must be for purposes of Shabbat, as mentioned above. And this is the meaning of (v.16) "doing [JPS: observing)] Shabbat" -- that there not be any other doing at all except [the doing of] Shabbat, as mentioned above. And we have explained "Nevertheless [Ach]" [you shall keep] My Shabbatot," as our Sages said regarding "'Ach' the gold" (Num. 31:22): "to remove the tarnish." See there. [This statement is attributed to the Sifrei, but is not in the printed Sifrei text. The statement interprets "Ach" as a limitation -- here, as indicating that the tarnish on the metal implement must be removed before the purification ritual.] Similarly, the Israelites, when they remove the concealment and the tarnish, there remains the sanctity of Shabbat in every place, as mentioned above. "[You shall observe the Shabbat, etc.] to know, etc." (Exod. 31:13), for Shabbat provides knowledge to a person. For clearly the gift of HaShem, may He be blessed, that He gave us Shabbat, included in this is that a person can know and can do Shabbat, as the Sages said (Shab. 10b), "If one makes a gift, etc., he must inform him [beforehand], as it is written (Exod. 31:13), 'that you may know [that I the Lord sanctify you].'" For "knowledge" [y'di'ah] is being connected and cleaving [as in "Adam knew Hava"], for if the connection and cleaving of the Jews with the aspect of Shabbat had not been included in the gift of Shabbat, then there would not have been any gift at all.

And according to this, we will understand the statement of our Sages: The Holy One, blessed be He, said to Moses: “I have a good gift in My treasure house, and its name is Shabbat—go and inform them.” And also what is said: “Whoever delights in the Shabbat is given a heritage without boundaries.” Because through the holiness of Shabbat, there is a drawing down of Da’at into every person who wants to bind himself to the Creator, blessed be He. For on Shabbat, there is an abundance of Da’at, in expanded intellect and great delight, as mentioned above. Because the root of Shabbat is this spiritual delight, which is Da’at, such that all the judgments, which stem from the world of fear, are elevated and sweetened in the world of delight through the pleasures of Shabbat. And about this our Sages said: “And you shall honor it by not speaking mundane words,” meaning: your speech on Shabbat should not be like your speech during the week. Because on Shabbat, there is an elevation of speech, such that one speaks with great delight through the Da’at drawn down through the holiness of Shabbat, which is delight—and this is “and speak a word”. And “a word” (davar) is from the language of leadership (hanhagah)—it draws the speech into the world of delight. And this is the meaning of “Go and inform them”—the word "inform" (hodieim) is related to knowledge (Da’at)—through this good gift, which is Shabbat, found in My treasure house. Because it is known, as the Zohar says, that Da’at is hidden in the mouth of the King, meaning: through speech, one can elevate and grasp the spiritual delight, when he has Da’at, and this Da’at is hidden and concealed within speech. And this is what it says (Exodus 31:13): “To know that I am the Lord who sanctifies you,” meaning: to come through Shabbat to the exalted Da’at. And therefore it says: “Whoever delights in the Shabbat is given a heritage without boundaries,” for through the spiritual delight from the holiness of Shabbat, which is Da’at, one comes to the world of delight, the world of freedom (cheirut), and the judgments are sweetened at their root.